Lucumi & Palo in Puerto Rico
caribeblue
in Puerto Rico. Preliminary (and very informal) research has revealed
that the religions were brought to P.R. through Cubans fairly
recently. I guess I'm just wondering what the socio-religious
restrictions were that hampered their development among Africans who
were brought there as slaves. Were these people not of Yourba and
Congo ethnicity like those who were brought to the other islands, the
United States and South America? Puerto Rico was a colony of Spain just
like Cuba, so I'm wondering why the difference. Any thoughts?
Thanks,
Caribeblue
--
caribeblue
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you may want to read "The Dead Sell Memories" by George Brandon. It
provides a decent overview of the historical and political forces that
influenced the developmet of these traditions. I'll bet Denise has some
even better suggestions!
Sue
In article <93lg7c$300$1...@nnrp1.deja.com>,
Senyan23
of African Descent in Puerto Rico didn't actually come from the same cultural
backgrounds. Some Africans came from Spain (ie. the Pedro Mexia type) as
indentured servants... others escaped slavery from other islands... while still
others migrated as freedmen from wherever. Although different naciones in Cuba
got to understand their commonality, which is a common heritage, their numbers
were definitely stronger than in Boriken. Puerto Rico was too small to avoid
intermingling (though some people still hae pure European, pure African, pure
Arawak lineage)... plus, the veil of Catholicsm was still lingering from the
encomienda days when the Arawaks were forcibly Christianized under pain of
death. Many Africans simply fell into the Christian way of life. The
development of the Fiesta de Santiago Apostol in Loiza Aldea is as cryptically
African as the Yoruba Baptist religion is in Trinidad. Many Africans were
basically deprogrammed to follow their customs, partially because of
intermarriage and dilution, as well as the overtaking of Puerto Rican culture
by the Jibaro (Canarian/Arawak) dominant culture. The circumstances of slavery
and its reprecussions (ie. revolts) also caused many to fear the overpowering
of African culture on the island. It was pretty much downplayed, until
today... when American culture (ie. hip hop) caused a resurgence in Black
Thought not even seen in the Civil Rights era (M.L.King visited the island and
got a pretty cold reception). Now... the Black elements of Puerto Rican
culture pop out due to actually living in close proximity (and economically) to
African-Americans and the spread of Lucumi.
To the African-decended people of Loiza, Ponce and Guayama... they couldn't be
anything else BUT Black... but, now a lot of Puerto Ricans are starting to see
a partial picture of how we really are predominantly an Afro-Latino Nation.
Arawak culture, although said to be defunct, is blended into both sides of the
color spectrum... thereby confusing the heritage question even more.
Ali
caribeblue
Thanks for the heads up. I have read Brandon"s book and it was
actually what got me thinking about this. Brandon emphatically states
that there is no evidence of a tradition of Yoruba-Catholic practice
akin to Santeria ever existing in Puerto Rico, or any other African
derived religion, syncretized or not. He goes on to refute the
findings of another scholar named Harwood who mistakenly identifies
Santerismo (a fusion of Santeria with Espiritismo) among Puerto Rican
communities in the Bronx with Santeria. Brandon says that this fusion
arose from the interaction Puerto Rician spiritists with Afro-Cuban
Santeros. Santerismo has its own emblems. The creation of the Seven
African Powers is one example and the regular appearance of orisha at
misas is another. Neither are features within iles of purely Afro-Cuban
origin.
Also, I noted with interest that Marta Vega in her "Altar of My Soul"
makes multiple references to the spiritist practices of her
grandmother. Indeed, my own Puerto Rican grandmothers also practiced
espiritismo (and read tea leaves), but were not santeras. If my Nanas
were still around I'd be bending there ears with questions, but they
are not.
So, that still leaves the mystery: What was it about slavery /
plantation life in Puerto Rico, so like Cuba in its Indiginous Native
American, African, Spanish and Catholic culture but so different in
that no apparent vestiges of African religious systems were retained?
Inquiring minds really want to know! It's a puzzle.
Benedicion,
CaribeBlue
In article <93lhbc$3pk$1...@nnrp1.deja.com>,
caribeblue
Thank you so much for clearing up some of the confusion. I didn't know
that Africans in P.R. came from such a mixed bag - just assumed that
the slave ships dropped off the same people in about the same numbers
in P.R. as well as Cuba. I may have a few questions for you tomorrow
on this same topic, if you don't mind. Right now, it's after midnight
and I'm a little pooped. Also, I've just emerged from years of lurk
status on this forum and I'm still trying to get the hang of posting (I
must be doing something wrong as I often have to post twice before it
takes). In the meantime if you can point me in the direction of any
books or reference materials that discuss this subject, I would
certainly appreciate it. Thanks again for responding.
CaribeBlue
P.S.- Are you by chance the same Ali who is a friend of Ihsan and Islah
on Grand Ave. in the People's Republic of Brooklyn???
In article <20010111224643...@ng-fz1.aol.com>,
--
E. C. Ballard
There is a fair bit of documentation that supports the normal Caribbean
mix of peoples in Puerto Rico as in other Caribbean Islands. The
religious field also supports this. What is rarely understood in the
States at least is the chronology connected with African religious
practices in the Caribbean.
Most people assume that Lucumi and Orisha practices have survived for
centuries in the Caribbean. The truth is they haven't. There was very
little Yoruban presence in the Caribbean (or elsewhere in the New World)
until the mid-nineteenth century. There was a sudden and large spurt of
slave trade (essentially the slave trade's last gasp) between what is
now Nigeria and Brazil and the Caribbean from the 1820s-1860s.
It was this activity that established Orisha worship in Brazil, Cuba and
Trinidad. Doubtlessly, and the records show this, there were some small
Yoruban presence prior to this, but the overwhelming mix in Latin and
Luso-American colonies were Central African (Congo/Angola) and in the
English colonies this was augmented by Kromantee (Akan) whom the Spanish
disliked as they had a reputation of "unruliness".
There is much in Puerto Rican Espiritismo that reflects (and probably
has its origins in) Bantu traidition. The Puerto Rican "Santerismo"
found in New York is a mix of traditional Puerto Rican Espiritismo and
elements borrowed from the Cuban community there. It actually parallels
Cuban Espiritismo Crusado.
As for why Orisha Worship doesn't exist in Puerto Rico, the answer is
fairly simple. Apart from the distinct social and cultural differences
between Puerto Rico and Cuba (with its which contributed to the
retention of much that was lost elsewhere) slaves who were never
imported to Pierto Rico in the numbers they were to Cuba, were no longer
being be brought to Puerto Rico to any extent by the time the majority
of Yoruban arrivals took place.
Salamaleko,
Eoghan
caribeblue
Alafia
Thanks for this information. you're right, the chronology and
ethnicity issues provide a fairly simple and obvious answer. There is a
temptation we fall prey to to think of Carribean nations as having had
one monolithic experience during slavery and this is simply not true.
Thanks again for pointing out the obvious.
Bendedicion,
CaribeBlue
In article <eballard-CC57C7...@netnews.upenn.edu>,
--
caribeblue
Sorry for posting twice to Osunmilaya under your response. It was late
last night and my head and fingers were not operating at maximum
efficiency. I thank you for useful and very informative input. I had
no idea that Africans in Puerto Rico descend from such mixed origins.
I am trying to trace my family tree on the island and it's not easy as
I am doing so from a far distance,and those who could answer important
questions are long deceased. For anyone who might also be interested
in this subject, the Museum of the City of New York in conjunction with
the Puerto Rican Genealogical Society is sponsoring a seminar on the
African roots of Blacks in P.R. on January 21 at the Museum. David
Stark, Pearl Duncan and Ariel Blondet are the presenters. It's free.
Anyway, thanks again for the information.
Benedicion,
Caribeblue
P.S. - Are you by any chance the same Ali who is a friend of Ihsan &
Islah of Grand Ave. in the People's Republic of Brooklyn?
In article <20010111224643...@ng-fz1.aol.com>,
seny...@aol.com (Senyan23) wrote:
--
Denise Oliver-Velez
I have very little to add to the posts of Ali and Eoghan, and
Osunmilaya except to mention the geography of the island - which has
heavier concentrations of people of African heritage in the "doughnut
- the outer ring where sugar crops were possible - the more
mountainous regions are the land of the jibaro. Coffee was grown at
higher elevations and by and large those were worked by peasants from
Spain. On sugar plantations slave and freemen often worked together.
Coupled with Puerto Rico's much smaller size as compared to either
Cuba or Jamaica, it was far more difficult to maintain certain
religious belief systems.
I believe that the governors of Puerto Rico encouraged immigration of
"white" peasants, and worked hard to keep the color balance - as a
direct response to the fear generated by the revolution in Haiti, the
series of Maroon Wars on Jamaica and smaller ones in Cuba.
The reason I put "white" in quotes is that the occupation of Spain by
the "Moors" changed the complexion of much of Spain - particularly
the Southern sectors.
On my last two trips to Puerto Rico I spent time in Loiza, Pinones and
Carolina. I visited Botanicas, and talked with the owners and
patrons. Most were dedicated to Espiritismo - but as Ali points out,
if you attend the Festival in Loiza - you will see much of Africa.
And with the recent rise of evangelical Christianity on the Island -
many elements of possession manifest in being mounted by The Holy
Spirit, rather than Orisha. I attended a church service there - the
music was conga drums, (they sometimes play on the beach), and people
are mounted.
All good Christians I assure you. But the similarities to tambors was
clear.
Denise
On Fri, 12 Jan 2001 20:38:30 GMT, caribeblue <carib...@my-deja.com>
wrote:
Senyan23
No... my name is "Hiali" which is Arawak in origin and means "made brilliant".
I am not Muslim, Lucumi all the way baby !!!
Senyan23
chronology of slavery in Puerto Rico. There was a Yoruba priest brought to the
island in the very early 1500's and he pretty much represented the beginning of
the forced migrations of Yoruba and the other 30 or so tribes that came to the
island. He was a Prince in his land. If anyone can find this small red book
published in the 1970's possibly titled:"Chronological History of Puerto
Rico"... I will be eternally grateful... for it was a very informative book.
Although it is not sure as to HOW MANY Yoruba came to the island... they did.
Even if there was ONE person who was brought... rest assured their customs and
beliefs came with them. Syncretism, whether forced or adaptive, still allows
the survival of belief within the new circumstances. If there were Africans,
there were africanisms. Brandon's work is cool, but take it with a grain of
salt. He isn't exactly what I would call an erudite on these things (neither
am I). There is much to be discovered about Boricua history and the votes
aren't completely in yet.
Ali Quinonez